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Death of David Hammond, Singer, Folklorist & Television Producer

David Andrew (Davy) Hammond, singer, folklorist, television producer and documentary maker, dies in Belfast, Northern Ireland, following a long illness, on August 25, 2008.

Hammond is born on December 5, 1928, in Miss Kells’s nursing home on the Castlereagh Road in Belfast, the son of Leslie Hammond, a tram driver, and his wife Annie (née Lamont). His parents are not city people; his mother grew up near Ballybogy in the Ballymoney area of County Antrim, and his father, though from a family with roots in south County Londonderry, had lived in Ballymoney as a boy, and had been apprenticed to a blacksmith there. Both have a strong sense of their rural identity and maintain the Ulster Scots dialect of their childhood. They are never quite at home in the Belfast suburb of Cregagh, and in particular do not share the sectarian attitudes that are much more present in 1930s Belfast than they had been in north Antrim, one of the last strongholds of Presbyterian radicalism. Even as a boy, Hammond is interested in the old songs that his mother sang and realises that the traditions in which his parents had been nurtured are disappearing quickly in an increasingly urbanising and modernising world. When he encounters the work of Emyr Estyn Evans in the early 1940s, he is encouraged to document both rural tradition and the street life of the city, and he and a couple of friends, though still just teenagers, ride off on their bicycles to look for folklore in the hinterland of Belfast.

After primary school, Hammond wins a scholarship in 1941 to Methodist College Belfast, where he does well in examinations, and then goes to Stranmillis University College to train as a teacher. In his first job, in Harding Memorial primary school in east Belfast, he proves to be a popular, idealistic teacher, and is remembered by his pupils fifty years later as a fine singer and a teller of ghost stories, who had taken the class on memorable youth-hosteling trips to the Mourne Mountains. Youth hosteling and folklore collecting increases his awareness and understanding of the rich traditions of the whole community in the north of Ireland, and he is never constrained by political or religious barriers. His early career mirrors closely that of James Hawthorne, and their paths are to cross in later life.

Hammond is friendly with many others active in the cultural life of Northern Ireland and makes a name for himself as a song collector and eventually as an expert on all aspects of traditional singing. In 1956, he is awarded a scholarship to travel in the United States to meet the important pioneers of folk-music collecting and performance there. He records his first LP record of Ulster songs, I Am The Wee Falorie Man (1958), in the United States, and becomes friends with Pete Seeger, the Appalachian singer Jean Ritchie, with old blues singers, and notably with Liam Clancy, one of the three Clancy brothers who as a quartet with Tommy Makem are to popularise Irish folk music in the United States and elsewhere.

On returning to Belfast, Hammond takes a job in 1958 in Orangefield secondary school in the east of the city, where the highly regarded headmaster John Malone encourages new approaches to education. Among his pupils at Orangefield is George Ivan “Van” Morrison, who credits him with inspiring his interest in Irish traditional music. Hammond enjoys teaching but is increasingly drawn to folk-song performance and recording. He appears regularly on radio programmes of the BBC and Radio Éireann, and in 1964 joins the school’s department in BBC Northern Ireland. There, with colleagues like Sam Hanna Bell, James Hawthorne and others, he works on programmes such as Today and Yesterday in Northern Ireland, which for the first time introduces pupils (and many adults) to local history and to aspects of tradition. In 1968, with two friends, the poets Seamus Heaney and Michael Longley, he puts on poetry and traditional music events in schools all over the province. The Arts Council funds the Room to Rhyme project, which is immensely influential and inspiring, and is still talked about many years later by those who attended as children.

Hammond is creatively involved with hundreds of hours of broadcasting, in television as well as radio, and eventually for adults as well as children. He writes scripts, produces documentary series such as Ulster in Focus and Explorations, and brings an artistic sensibility to filming, as well as working sympathetically with traditional singers and craftspeople. Dusty Bluebells, a sensitively made film of Belfast children’s street games, wins the prestigious Golden Harp award in 1972. After he leaves the BBC to work as a freelance, and founds Flying Fox Films in 1986, he continues making documentaries on many aspects of Ulster life and heritage. His film called Steel Chest, Nail in the Boot and the Barking Dog (1986), about working in the Belfast shipyards, also wins a Golden Harp award. A companion book of the same name is published. Another book is Belfast, City of Song (1989), with Maurice Leyden. In 1979, he edits a volume of the songs of Thomas Moore. His documentary programmes include films about singers from Boho, County Fermanagh, and about the big houses of the gentry in Ireland. The Magic Fiddle (1991/2) examines the role of the instrument in the folk music of Ireland, Scandinavia, Canada, and the American south, while Another Kind of Freedom (1993) is about the experiences of a former Orangefield pupil, the Beirut hostage Brian Keenan. He also produces and directs the films Something to Write Home About (1998), Where Are You Now? (1999), and Bogland (1999), all of which explore Seamus Heaney’s home region and experiences.

The first poem in Heaney’s collection Wintering Out (1972) is entitled “For David Hammond and Michael Longley.” Their lifelong friendship leads to several other creative collaborations. In particular, after a distressing evening in 1972 when Hammond, affected by the despair and terror unleashed by Irish Republican Army (IRA) bombing of his city, is for once unable to sing, Heaney meditates on the experience in an essay and in an important poem, “The singer’s house” (subsequently included in his 1979 Field Work collection). The poem urges the singer to keep singing, to defend the values of art and friendship in a hostile time. Hammond collaborates with Dónal Lunny and other traditional musicians to bring out an LP also called The Singer’s House (1978), which includes Heaney’s poem on the album sleeve, and features some of the songs that he had made famous, such as “My Aunt Jane” and “Bonny Woodgreen,” from his vast repertoire of songs from Ulster. The album is reissued in 1980.

In 1995, Hammond is one of Heaney’s personal guests at the award of his Nobel prize in Stockholm, characteristically wearing his usual, mustard-yellow, cattle-dealer boots with evening dress. On another formal occasion, when he is awarded an honorary doctorate by Dublin City University in November 2003, he surprises the audience by standing up in his academic robes to sing “My Lagan love,” instead of giving an address. His unique, light mellow voice is an ideal vehicle for the traditional ballads which he knows so well. He records a number of records in the 1960s, including Belfast Street Songs, and publishes the book Songs of Belfast (1978). He also encourages traditional musicians like Arty McGlynn, and collaborates with them on various recording projects. He is well known for live and often impromptu performances at festivals and venues in Ireland and the United States. He also performs at the John F. Kennedy Center for the Performing Arts in Washington, D.C.

Hammond is also a notable collaborator with poets and dramatists, especially in the important Field Day Theatre Company project, of which he is a director, along with Seamus Heaney, Tom Paulin, Seamus Deane, Thomas Kilroy, and the project’s founders, Brian Friel and Stephen Rea. He supports the Field Day search for a “fifth province,” where history and community and culture can intersect, believing that to speak unthinkingly of “two traditions” is to perpetuate superficial political divisions. As he says in an interview in The Irish Times on July 4, 1998, songs can “take you out of yourself” and become bridges to unite people.

Hammond receives many honours. In 1994, he receives the Estyn Evans award for his contribution to mutual understanding, and his work is featured in several major events in his honour: in the University of North Florida (1999), in the Celtic Film Festival in Belfast (2003), and in Belfast’s Linen Hall Library (2005). A Time to Dream, a film about his life and work, is broadcast on BBC Northern Ireland in December 2008.

Hammond dies in hospital in Belfast, after a long illness, on August 25, 2008, survived by his wife Eileen (née Hambleton), whom he marries on July 19, 1954, and by their son and three daughters. His funeral in St Finnian’s church is a major cultural event, where friends sing, play and speak in his honour.

In Seamus Heaney’s last collection of poetry, Human Chain (2010), he includes a poignant farewell to Hammond. The poet imagines (or perhaps dreams) of another visit to the singer’s house, but this time “The door was open, and the house was dark.”

(From: “Hammond, David Andrew (‘Davy’)” by Linde Lunney, Dictionary of Irish Biography, http://www.dib.ie, December 2014)


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Birth of Frederick Hugh Crawford, Loyalist & British Army Officer

Colonel Frederick Hugh Crawford, CBE, JP, an officer in the British Army, is born in Belfast on August 21, 1861. A staunch Ulster loyalist, he is one of the lesser-known figures in Ulster Unionist history but one who is hugely influential because of his involvement in what is known as the Larne gun-running incident, when he is responsible for smuggling over 25,000 guns and ammunition into the North on the night of April 24, 1914. This makes him a hero for Northern Ireland‘s unionists.

Crawford is born into a “solid Methodist” family of Ulster Scots roots. He attends Methodist College Belfast and University College London (UCL). While Crawford is a determined Ulster loyalist, his great-grandfather was Alexander Crawford, a United Irishman arrested in March 1797 for “high treason,” and sent to Kilmainham Gaol, sharing a cell with prominent United Irishman Henry Joy McCracken.

According to the 1911 census for Ireland, Crawford is living in Marlborough Park, Belfast, with his wife of 15 years, Helen, and four of their five children: Helen Nannie, Marjorie Doreen, Ethel Bethea and Malcolm Adair Alexander. His other child, Stuart Wright Knox, is recorded as a pupil at Ballycloghan National School, Belfast. Stuart would become a lieutenant colonel in the British Army, before being invalided in 1944. Malcolm, after being a member of the Colonial Police, joins the Royal Ulster Constabulary (RUC), advancing to District Inspector. In 1931, Malcolm becomes a Justice of the Peace for Singapore.

Crawford works as an engineer for White Star Line in the 1880s, before returning from Australia in 1892. In 1894, he enlists with the Mid-Ulster Artillery regiment of the British Army, before being transferred to the Donegal Artillery, with which he serves during the Boer Wars, earning himself the rank of major.

In 1898, Crawford is appointed governor of Campbell College, Belfast. Two of his children, Stuart Wright Knox and Malcolm Adair Alexander, both attend Campbell College.

In 1911, Crawford becomes a member of the Ulster Unionist Council. On September 28, 1912, he is in charge of the 2,500 well-dressed stewards and marshals that escort Sir Edward Carson and the Ulster Unionist leadership from the Ulster Hall in central Belfast to the nearby City Hall on Donegall Square for the signing of the Ulster Covenant, which he allegedly signs in his own blood. With the formation of the Ulster Volunteers in 1913, he is made their Director of Ordnance.

During World War I Crawford is an officer commanding the Royal Army Service Corps and is awarded the Royal Humane Society‘s bronze medal for saving life. He also becomes a justice of the peace for Belfast.

With regard to Irish Home Rule, Crawford is strongly partisan and backs armed resistance to it, being contemptuous of those who use political bluffing. His advocation of armed resistance is evident when he remarks, at a meeting of the Ulster Unionist Council, that his heart “rejoiced” when he heard talk of looking into using physical force. At another meeting he even goes as far as asking some attendees to step into another room where he has fixed bayonets, rifles and cartridges laid out.

In 1910, the Ulster Unionist Council plans for the creation of an army to oppose Home Rule and approaches Crawford to act as their agent in securing weapons and ammunition. He tries several times to smuggle arms into Ulster, however, vigilant customs officials seize many of them at the docks. Despite this, the meticulously planned and audacious Larne gun-running of April 1914, devised and carried out by Crawford, is successful in bringing in enough arms to equip the Ulster Volunteer Force.

By the 1920s Crawford remains as stoic in his beliefs, remarking in a letter in 1920 that “I am ashamed to call myself an Irishman. Thank God I am not one. I am an Ulsterman, a very different breed.” In March 1920, he begins to reorganize the UVF and in May 1920 he appeals to Carson and James Craig for official government recognition. He states, “We in Ulster will not be able to hold our men in hand much longer…we will have the Protestants…killing a lot of the well-known Sinn Féin leaders and hanging half a dozen priests.” In 1921, he attempts to create an organisation intended to be a “Detective Reserve,” but called the “Ulster Brotherhood,” the aims of which are to uphold the Protestant religion and political and religious freedom, as well as use all means to “destroy and wipe out the Sinn Féin conspiracy of murder, assassination and outrage.” This organisation only lasts for a few months after failing to gain acceptance from the political authorities.

In 1921, Crawford is included in the Royal Honours List and appointed a CBE. In 1934, he writes his memoirs, titled Guns for Ulster.

Crawford dies on November 5, 1952, and is buried in the City Cemetery, Falls Road, Belfast. Upon news of his death, he is described by the then Prime Minister of Northern Ireland, Sir Basil Brooke, as being “as a fearless fighter in the historic fight to keep Ulster British.”


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Death of Basil Stanlake Brooke, Third Prime Minister of Northern Ireland

Basil Stanlake Brooke, 1st Viscount Brookeborough, KG, CBE, MC, TD, PC (Ire), Ulster Unionist Party (UUP) politician who serves as the third Prime Minister of Northern Ireland from May 1943 until March 1963, dies on August 18, 1973, at Colebrooke Park, Brookeborough, County Fermanagh, Northern Ireland. He has been described as “perhaps the last Unionist leader to command respect, loyalty and affection across the social and political spectrum.” Equally well, he has also been described as one of the most hardline anti-Catholic leaders of the UUP, and his legacy involves founding his own paramilitary group, which feeds into the reactivation of the Ulster Volunteers.

Brooke is born on June 9, 1888, at Colebrooke Park, his family’s neo-Classical ancestral seat on what is then the several-thousand-acre Colebrooke Estate, just outside Brookeborough, a village near Lisnaskea in County Fermanagh. He is the eldest son of Sir Arthur Douglas Brooke, 4th Baronet, whom he succeeds as 5th Baronet when his father dies in 1907. His mother is Gertrude Isabella Batson. He is a nephew of Field Marshal Alan Brooke, 1st Viscount Alanbrooke, Chief of the Imperial General Staff (CIGS) during World War II, who is only five years his senior. His sister Sheelah marries Sir Henry Mulholland, Speaker of the Stormont House of Commons and son of Lord Dunleath. He is educated for five years at St. George’s School in Pau, France, and then at Winchester College (1901–05).

After graduating from the Royal Military College, Sandhurst, Brooke is commissioned into the Royal Fusiliers on September 26, 1908, as a second lieutenant. He transfers to the 10th Royal Hussars in 1911. He is awarded the Military Cross and Croix de guerre with palm for his service during World War I.

Brooke is a very active Ulster Unionist Party member and ally of Edward Carson. He founds his own paramilitary group, Brooke’s Fermanagh Vigilance, from men returning from the war front in 1918. Although the umbrella Ulster Volunteers had been quiescent during the war, it is not defunct. It re-emerges strongly in 1920, subsuming groups like Brooke’s.

In 1920, having reached the rank of captain, Brooke leaves the British Army to farm the Colebrooke Estate, the family estate in west Ulster, at which point he turns toward a career in politics.

Brooke has a very long political career. When he resigns the Premiership of Northern Ireland in March 1963, he is Northern Ireland’s longest-serving prime minister, having held office for two months short of 20 years. He also establishes a United Kingdom record by holding government office continuously for 33 years.

In 1921, Brooke is elected to the Senate of Northern Ireland, but he resigns the following year to become Commandant of the Ulster Special Constabulary (USC) in their fight against the Irish Republican Army (IRA). He is created a Commander of the Order of the British Empire in 1921.

In 1929 Brooke is elected to the House of Commons of Northern Ireland as Ulster Unionist Party MP for the Lisnaskea division of County Fermanagh. In the words of the Oxford Dictionary of National Biography, “his thin, wiry frame, with the inevitable cigarette in hand, and clipped, anglicised accent were to be a feature of Stormont for the next forty years.”

Brooke becomes Minister of Agriculture in 1933. By virtue of this appointment, he also acquires the rank of Privy Councilor of Northern Ireland. From 1941 to 1943 he is Minister of Commerce.

On May 2, 1943, Brooke succeeds John M. Andrews as Prime Minister of Northern Ireland. In 1952, while Prime Minister, was raised to the peerage as Viscount Brookeborough, the title taken from the village named after the Brookes. Although a peer, he retained his seat in the House of Commons at Stormont and remained Prime Minister for another decade.

As the Northern Ireland economy begins to de-industrialise in the mid-1950s, leading to high unemployment amongst the Protestant working classes, Brooke faces increasing disenchantment amongst UUP backbenchers for what is regarded as his indifferent and ineffectual approach to mounting economic problems. As this disenchantment grows, British civil servants and some members of the UUP combine to exert discreet and ultimately effective pressure on Brooke to resign to make way for Captain Terence O’Neill, who is Minister of Finance.

In 1963, his health having worsened, Brooke resigns as Prime Minister. However, he remains a member of the House of Commons of Northern Ireland until the 1969 Northern Ireland general election, becoming the Father of the House in 1965. During his last years in the Parliament of Northern Ireland he publicly opposes the liberal policies of his successor Terence O’Neill, who actively seeks to improve relationships with the Republic of Ireland, and who attempts to address some of the grievances of Catholics and grant many of the demands of the Northern Ireland Civil Rights Association (NICRA).

Brooke is noted for his casual style toward his ministerial duties. Terence O’Neill later writes of him, “he was good company and a good raconteur, and those who met him imagined that he was relaxing away from his desk. However, they did not realise that there was no desk.”

In his retirement Brooke develops commercial interests as chairman of Carreras (Northern Ireland), a director of Devenish Trade, and president of the Northern Ireland Institute of Directors. He is also made an honorary LL.D. of Queen’s University Belfast.

From 1970 to 1973, years in which the Stormont institution comes under its greatest strain and eventually crumbles, Brooke makes only occasional forays into political life. In 1972, he appears next to William Craig MP on the balcony of Parliament Buildings at Stormont, a diminutive figure beside the leader of the Vanguard Unionist Progressive Party (VUPP) who is rallying right-wing Unionists against the Government of Northern Ireland. He opposes the Westminster white paper on the future of Northern Ireland and causes some embarrassment to his son, Captain John Brooke, the UUP Chief Whip and an ally of Brian Faulkner, by speaking against the Faulkner ministry‘s proposals.

Brooke dies at his home, Colebrooke Park, on the Colebrooke Estate, on August 18, 1973. His remains are cremated at Roselawn Cemetery, East Belfast, three days later, and, in accordance with his wishes, his ashes are scattered on the demesne surrounding his beloved Colebrooke Park.


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Birth of Uinseann MacEoin, Architect & Republican Campaigner

Uinseann Ó Rathaille MacEoin, Irish architect, journalist, republican campaigner and historian, is born in Pomeroy, County Tyrone, on July 4, 1920.

MacEoin is born Vincent O’Rahilly McGuone to Malachy McGuone, owner of the Central Hotel in Pomeroy and a wine and spirit merchant, and Catherine (née Fox). He has three siblings. Both of his parents are nationalists, and name all their children after leaders of the Easter Rising in 1916. Under the First Dáil in 1918, his father is appointed a judge. This results in him being interned on the prison ship Argenta on Larne Lough from 1922 to 1923. The family moves to Dublin after his release. His father dies in 1933, which leads to his wife running a workingmen’s café in East Essex Street. The family later lives on Marlborough Road, Donnybrook.

MacEoin attends boarding school at Blackrock College and is then articled to the architectural practice of Vincent Kelly in Merrion Square. As an active republican, he lives in a house on Northumberland Road from late 1939 to May 1940 where he helps in the production and distribution of an Irish Republican Army (IRA) weekly newspaper, War News. The IRA is banned by the Irish government in 1936, and its bombing campaign in Britain in 1939 is viewed by the government as a threat to Irish neutrality. MacEoin is among a group of republicans arrested in June 1940 and imprisoned in Arbour Hill Prison for a year. Once released, he is rearrested and interned at the Curragh for three years. He is sentenced to 3-months imprisonment in October 1943 for possession of incriminating documents. He is also charged with possession of ammunition, but testifies he was given the rounds against his will and never appears to have engaged in any violence. During his internment, he is taught the Irish language by Máirtín Ó Cadhain and is exposed to the socialist views of his fellow inmates. It is at this time that he adopts the Irish form of his name, Uinseann MacEoin.

While imprisoned in the 1940s, MacEoin continues his studies by correspondence and qualifies as an architect in 1945 at University College Dublin (UCD). His designs for a memorial garden in 1946 to those who died during the Irish War of Independence are commended. In 1959, he designs the site in Ballyseedy, County Kerry, for a monument by Yann Goulet commemorating those killed in the Irish Civil War and members of the IRA from Kerry who died. In 1948, he qualifies in town planning and takes up a position with Michael Scott‘s architectural practice. He works for a short time with Dublin Corporation, with their housing department, before establishing his own practice in 1955.

During the 1950s, MacEoin is a contributing editor on interior design in Hugh McLaughlin‘s magazine Creation, becoming editor of Irish Architect and Contractor in 1955. He enters into a partnership with Aidan Kelly in 1969 as MacEoin Kelly and Associates. In the early 1970s, he designs a shopping and housing development outside Dundalk, called Ard Easmuinn. Throughout the 1960s and 1970s, he continues as an influential architectural journalist, founding and editing Build from 1965 to 1969, and later Plan. His company, Pomeroy Press, publishes Plan along with other serials such as Stream and Field. He writes a large proportion of the copy in these periodicals, much under his own name, but he also uses pseudonyms, in particular in Plan as “Michael O’Brien.” He writes about his strong views on social housing, national infrastructure, and foreign and slum landlords, often libelously.

Despite his republican and socialist views, MacEoin is a staunch advocate for the preservation of Georgian Dublin, and campaigns for their preservation. On this topic, he writes letters to newspapers, takes part in television and radio discussions, writes comment pieces and editorials, speaks at public hearings, and takes part in direct protests such as sit-ins in buildings including those on Baggot Street, Pembroke Street, Hume Street, and Molesworth Street. He is also an active member of the Irish Georgian Society, and he campaigns actively against the road widening schemes in Dublin the 1970s and 1980s.

MacEoin and his wife purchase five Georgian houses on Mountjoy Square and three on Henrietta Street in the 1960s, all almost derelict. They refurbish them and lease them out, under the company name Luke Gardiner Ltd. He renames the 5 Henrietta Street property James Bryson House. His architectural practice moves into one of the Mountjoy Square houses. Along with fellow campaigners, Mariga Guinness and Deirdre Kelly, this demonstrates that these buildings can be salvaged and are not the dangerous structures other architects and developers claim them to be. He also purchases and saves Heath House, near Portlaoise, County Laois, living there toward the end of his life. He offers free conservation and architectural advice to community groups and is a volunteer on the renovation works on projects including Tailors’ Hall.

MacEoin remains politically active, joining Clann na Poblachta, the Wolfe Tone Societies (WTS), the Dublin Civic Group, the Northern Ireland Civil Rights Association (NICRA) and the Irish Anti-Apartheid Movement. To what extent he is involved in republican or IRA activities after 1945 is not clear. However, in March 1963, he is called a witness to a case in Scotland involving a Glasgow bookmaker by the name of Samuel Docherty and the Royal Bank of Scotland. Docherty claims the bank owes him £50,000. MacEoin testifies that in February 1962 he had travelled with £50,000 in cash from Dublin to lodge to Docherty’s account in the Royal Bank of Scotland in Belfast, as a loan. When asked about the origin of this large sum of money, he states it was supplied by another person but does not divulge that person’s name. This immediately triggers the court’s suspicions, and the judge warns MacEoin he will be contempt of court if he does not name the supplier of the money. He is placed in police custody for the day, and eventually he agrees to give the name in writing in confidence to the judge. The judge ultimately rules that Docherty is guilty of attempted fraud and perjury and that MacEoin’s involvement reeks of criminality. However, no further action is ever brought forward against Docherty or MacEoin.

In Sinn Féin‘s 1971 Éire Nua social and economic programme, MacEoin writes the chapter on “Planning,” and attends meetings in Monaghan in the early 1970s on the Dáil Uladh, a parliament for the 9-county Ulster province. In 1981, during the republican hunger strikes, one of his Mountyjoy Square houses is used as the national headquarters of the National H-Block Committee. Following the 1986 Sinn Féin split, he supports Republican Sinn Féin. He is a founding member of the Constitutional Rights Campaign in 1987, a group which aims to protect the rights of Irish citizens in the European Economic Community (EEC), having campaigned against Ireland joining the EEC in the early 1970s. In 1978, he is sentenced to two weeks in Mountjoy Prison for non-payment of a fine issued for not having a television licence. He had refused to buy one to protest the lack of Irish language programming.

As an environmentalist, MacEoin opposes private car ownership, and advocates for cycleways and the redevelopment of the railway lines. He writes about the “greenhouse effect” as early as 1969. As a hill walker and mountaineer, he claims to be the first Irishman to register successful climbs of all 284 Scottish peaks, known as the Munros, in 1987. He also climbs in the Alps and the Pyrenees.

MacEoin writes three books on his memories, and those of his former comrades: Survivors (1980), on the lives of leading Irish republicans, Harry (1986), a part biography part autobiography of Harry White, and The IRA in the twilight years 1923–48 (1997). He also publishes a novel, Sybil: a tale of innocence (1992) with his publishing house, Argenta, under the name Eoin O’Rahilly. He also interviews and records dozens of Republicans as part of his research for his books. These recordings are later converted into a digital oral history archive held in trust by the Irish Defence Forces.

MacEoin marries Margaret Russell in 1956 in Navan, County Meath. They have a daughter and two sons.

MacEoin dies in a nursing home in Shankill, Dublin, on December 21, 2007. His estate at the time of his death is valued at over €3 million. His son, Nuada, takes over his father’s architectural practice.


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Death of John Daly, Leading Member of the Irish Republican Brotherhood

John Daly, Irish republican and a leading member of the Irish Republican Brotherhood (IRB), dies in Limerick, County Limerick, on June 30, 1916. He is uncle to Kathleen Clarke, wife of Tom Clarke who is executed for his part in the 1916 Easter Rising and who is a leading member of the IRB, and her brother Edward “Ned” Daly who is also executed in 1916. Daly briefly serves as a member of the British Parliament but is resented for having previously been convicted for treason against the British state. He also serves as Mayor of Limerick for three years at the turn of the century.

Daly is born in Limerick on October 18, 1845. His father works in James Harvey & Son’s Timber Yard. At the age of sixteen, he joins his father working as a lath splitter. At eighteen he is sworn in as a member of the IRB, also known as the Fenians, and becomes fully involved in Republican activities. When he is refused absolution in confession because he admits to being a Fenian, he decides that from then on, his loyalty will no longer be to “faith and Fatherland” but to “God and Fatherland.”

On November 22, 1866, Daly and his brother Edward are arrested at their family home having been betrayed by an informer, for running a munitions factory in the Pennywell district close to their home. He is released on bail in February 1867 toughened and more dedicated by the experience.

On March 5, 1867, the ill-prepared Fenian Rising takes place. Daly takes charge of the Limerick detachment of the IRB. Limerick is one of the few areas where the Fenians are able to make some show of force, however weak. Through lack of numbers, they fail to make a significant impact on the vastly superior forces arrayed against them. Moving out of the city, he moves his men into the country and joins up with other Fenians in an attack on the Royal Irish Constabulary (RIC) barracks at Kilmallock. The attack is repelled, and Daly disperse his men.

After this Daly flees the country by stowing away first on a boat, the Hollywood, to England, and from London then on board the Cornelius Grenfel to the United States.

Life in America for working class immigrants is particularly tough and Daly’s first job on leaving the ship is digging a cellar. He then obtains work in a white lead factory and works for a while as a mason’s helper before getting a reasonably good job as a brakeman on a tram system. He is to recall these experiences in his Recollections of Fenians and Fenianism.

In 1869, Daly return to Ireland and takes up his old job in the timber yard, and also his Republican activities. He begins to help reorganise the IRB and takes part in a number of agitations to keep the IRB agenda in the public view. He becomes a leading voice in the Amnesty Association to help in the release of those Fenians still in jail.

In November 1869, a major tenants’ right meeting takes place in the city. The IRB objects to the meeting because the issue of the prisoners is not on the agenda. In what comes to be known as “The Battle of the Markets,” the IRB charges the platform and succeeds in dismantling it. Though the organisers of the meeting attempt to hold some form of gathering, Daly and the IRB refuse to relent. It is Daly’s opinion that “it was one of the greatest moral victories ever achieved.” The issue of the political prisoners is to keep him occupied for much of the 1870s. In 1876, he is again arrested for disturbing another home rule gathering, though on being brought before the court he is acquitted.

During the Land War Daly is a member of the Supreme Council of the IRB and becomes organiser for Connacht and Ulster.

In the summer of 1883, Daly moved to Birmingham, England, and settles in the home of James Egan, an old friend from Limerick and a generally inactive IRB man. E.G. Jenkinson, head of Special Branch, is informed that Daly is on his way to Britain from the United States. He has been asked by the Supreme Council to deliver the graveside oration at the funeral of Charles J. Kickham while in the United States. When he arrives, a plain-clothes detective is assigned to follow him at all times. As a result of this, Special Branch are alerted to the importance of John Torley in Glasgow, Robert Johnston in Belfast and Mark Ryan in London of the IRB.

Jenkinson uses agent provocateurs in his attempts to convict Republicans. One such recruit is a publican and local IRB man named Dan O’Neill. Both Jenkinson and a Major Nicholas Gosselin persuade O’Neill to betray Daly. O’Neill then asks Daly to deliver sealed cases to some associates in London, and on April 11, he is arrested as he is about to board the train for London, and explosives are found in the case he is carrying. The police then raid the home of James Egan where explosives are “allegedly found buried” in Egan’s garden in addition to some documents.

In Chatham prison Daly becomes friends with Tom Clarke, who would later marry his niece Kathleen and who was a leader of the 1916 Easter Rising. While in prison he claims that he is being poisoned with belladonna which causes an investigation by a commission of inquiry in 1890. It is admitted by prison officials as an error by a warder. A series of articles in the Daily Chronicle in 1894 analyse prison methods. Daly gives an interview to the Chronicle which appears on September 12, 1896.

Daly is elected unopposed as a member of parliament (MP) for Limerick City at the 1895 United Kingdom general election in Ireland, as a member of the Parnellite Irish National League (INL). However, he is disqualified on August 19, 1895, as a treason-felon. In August 1896, he goes on a lecture tour of England with Maud Gonne and in 1897 on a tour of the United States which is organised by John Devoy. He later founds a prosperous bakery business in Limerick and goes on to become Mayor of his native city.

Daly is elected three times as Mayor of Limerick City, from 1899 to 1901. He jointly finances with Patrick McCartan the IRB newspaper Irish Freedom in 1910.

Daly dies on June 30, 1916, at his home, 15 Barrington Street, Limerick. He never marries. A tall, energetic, and gregarious man, he is a simple but often effective propagandist for the separatist cause.

In 1928, Madge Daly, a niece of Daly, presents the Daly cup to William P. Clifford, the then-chairman of the Limerick GAA county board. Since then, the Daly cup is presented to the winners of the Limerick Senior Hurling Championship.

(Pictured: Irish Republican and Fenian John Daly in the ceremonial garb of the Mayor of Limerick, circa 1900)


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Birth of Cathal O’Byrne, Antiquarian, Writer & Entertainer

Cathal O’Byrne, an antiquarian, writer, and entertainer, is born on June 1, 1876, in Kilkeel, County Down.

O’Byrne is the son of James Burns, a farmer, and his wife Isabella (née Arnett). His biographer states that his parents came from County Wicklow, which would imply that their name had been anglicised from the form “O’Byrne,” which their son readopts. He never marries and spends most of his life living with his unmarried sister Teresa. He has other siblings, as he is survived by four nieces and two nephews.

O’Byrne’s childhood is spent in the Balmoral district of south Belfast in a comfortable but slightly precarious middle-class Catholic environment. Although sparse in direct autobiographical references, his writings contain references to excursions around the Malone and Stranmillis areas, with particular reference to the Botanic Gardens. He is educated at St. Malachy’s College. After leaving school, he manages a spirit grocery on the Beersbridge Road in east Belfast and is active in the Sexton Debating Society, named after Thomas Sexton, then home rule MP for Belfast West, and led by Joseph Devlin, who remains a lifelong friend despite their later political differences. He also studiess music with Carl Hardebeck, acquiring an extensive knowledge of Irish folk music and becoming an accomplished singer of Irish tunes in Hardebeck’s arrangements.

O’Byrne subsequently joins the Belfast Gaelic League, becoming a leading member, though he never masters the Irish language. He moves in the literary and antiquarian circles around Francis Joseph Bigger, whose friendship becomes central to his career and self-definition. He is a regular participant in Bigger’s soirées and establishes friendships with many prominent political and cultural figures, among them Roger Casement and Alice Milligan. Although he is usually seen as a specifically northern writer, he draws extensively on a wider Irish tradition of defensively self-glorifying Catholic-nationalist antiquarianism, including the works of W. H. Grattan Flood and Archbishop of Tuam, John Healy, a major source for his later pamphlet on Saint Patrick and for the descriptions of Ulster monasteries in As I Roved Out: A Book of the North (1946).

In 1900, O’Byrne publishes a collection of verses, A Jug of Punch, of which no copies are known to survive, and in 1905 collaborates with Cahir Healy on another collection, The Lane of the Thrushes, which applies Celtic revival imagery to rural Ulster. He publishes another collection, The Grey Feet of the Wind, in 1917. The manuscript of his unpublished Collected Poems (1951) is in the Public Record Office of Northern Ireland.

In 1902, O’Byrne gives up the spirit grocery to work full time as a journalist, singer, and storyteller. He appears at a wide variety of concerts, where he cuts a striking figure in Gaelic dress with saffron kilt. He provides musical interludes at productions by the Ulster Literary Theatre, and his recitation of Eleanor Alexander’s humorous piece on the battle of Scarva inspires Harry Morrow’s celebrated satirical play Thompson in Tir-na-nOg (1912). In 1913, he founds and manages the Celtic Players, a theatre company which stages some plays of his own composition, including The Dream of Bredyeen Dara, possibly a nativity story incorporating Saint Brigid of Kildare.

During World War I O’Byrne achieves immense cross-community success with a weekly dialect column in the Unionist paper Ireland’s Saturday Night, describing the domestic activities of “Mrs. Twigglety” and her working-class friends. At the same time, he has abandoned his earlier support for Devlin’s home rule politics to embrace physical-force republicanism under the influence of Denis McCullough. During Casement’s imprisonment and trial, he carries on an intense correspondence with him, comforting him, urging him to convert to Catholicism, and sending him religious icons. Some commentators have detected homoerotic undertones in their exchanges, though this is a matter of opinion.

After the Easter Rising of 1916, O’Byrne is active in the reconstituted Irish Republican Army (IRA), and in 1919–20 he smuggles arms from Belfast to Dublin. In August 1920, he emigrates to the United States, where he goes on a six-month lecture tour to raise funds for victims of the Belfast pogroms. He allegedly raises $100,000 and funds the construction of Amcomri Street in west Belfast. He spends the next eight years in the United States as a speaker and entertainer, contributing to American Catholic publications. He develops an abiding fondness for Chicago and considers applying for American citizenship. At one point he corresponds with the film star Rudolph Valentino, who admires his verses on Italian themes.

O’Byrne returns to Belfast in September 1928 with the intention of opening a bookshop in Dublin, but this has to be abandoned after the loss of his savings in the Wall Street crash of October 1929. He settles into respectable semi-poverty in Cavendish Street, off the Falls Road, and remains a presence on the fringes of Belfast literary life. In 1930, he founds the Cathal O’Byrne Comedy Company, which performs plays of his own composition, notably the slight comedies The Returned Swank and The Burden, drawing on The Drone, by Samuel Waddell. In 1932, he sings at a concert in the Dublin Mansion House held to mark the Eucharistic Congress. He writes extensively for Catholic publications in Ireland and elsewhere, in particular the Capuchin Annual, Irish Monthly, and Irish Rosary, and publishes several pamphlets with the Catholic Truth Society (CTS). The sensibility displayed in these writings has much in common with that of Brian O’Higgins, Aodh de Blácam, Daniel Corkery and Gearoid Ó Cuinneagáin.

O’Byrne also publishes The Gaelic Source of the Brontë Genius (1932), Pilgrim in Italy (1930), and the story collection From Far Green Hills (1935), which retells gospel episodes in the style of an Irish storyteller with elements of Wildean orientalist exoticism. Pilgrim in Italy is published by the Three Candles Press of Colm Ó Lochlainn, an old friend through the Bigger circle, as is his last story collection, Ashes on the Hearth (1948), a series of slight reveries in which the narrator, wandering the back streets of Dublin, relives such resonant moments as the last days of James Clarence Mangan.

O’Byrne is best remembered, however, for As I Roved Out (1946), a collection of 128 articles on Belfast history originally published from the late 1930s in the Belfast Irish News. It displays considerable knowledge of Belfast history, drawn from lifelong reading and from conversations with Bigger, and can be seen as at once the summation of and a lament for the northern branch of the Irish revival associated with such figures as Bigger and Alice Milligan. The pieces, moving out from central Belfast to surrounding rural districts are held together by the storyteller surveying the landscape. Surveys of Belfast by journalistic flâneurs are not unprecedented, O’Byrne dismisses the mercantile and unionist establishment of Belfast as hopelessly materialistic and oppressive, casting himself and, by implication, his Catholic/nationalist readers as internal exiles forced into the side streets of history, treasuring a martyred religious faith and gazing back wistfully to the bright and fleeting hope represented by the Society of United Irishmen and the cultural revival. The book is punctuated by expressions of anger against the whole heritage of the Ulster plantation. The economic success of the planters is attributed solely to their plunder of the natives. The textile industry is discussed solely in terms of exploitation and starvation wages. Shipbuilding is dismissed with a remark that ships were built in Ulster long before the planters arrived. Finally, the history of Belfast is summed up in the confrontation between the Belfast merchant, ancestor of the unionist “establishment,” and would-be slave-trader Waddell Cunningham and the United Irishman and self-declared “Irish slave” William Putnam McCabe.

There are numerous contemptuous references to the Sabbatarianism and respectable dullness of late Victorian Belfast, contrasted with the lively artistic activities of the volunteer period. The book is reprinted three times in O’Byrne’s lifetime and is seen by nationalists as an underground classic. Its image of Belfast layered with fragmentary and hidden memories has been drawn on by authors as diverse as Ciaran Carson and Gerry Adams, and in the early twenty-first century O’Byrne is commemorated as one of the city’s significant writers. A plaque is placed on his Cavendish Street house in 2004. It is ironic that his reputation should rest on his memorialisation of Belfast, for he denounced it as “interminable miles of mean streets . . . one of the ugliest cities in the world.”

O’Byrne is believed by some, though not all, of his acquaintances to be homosexual. This view is supported by references to the descriptions of male beauty (based on Gaelic saga models) which recur in his writings and by the expressions of longing which permeate his work (which might also reflect a wider sense of loneliness or cultural displacement). His last years, 1954–57, are spent in the Nazareth Nursing Home in Ormeau Road, Belfast, where he dies on August 1, 1957, a month after suffering a stroke. His funeral is crowded, and his gravestone describes him as “singer, poet and writer who brought joy into the lives of others.”

(From: “O’Byrne, Cathal” by Patrick Maume, Dictionary of Irish Biography, http://www.dib.ie, October 2009)


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Death of Alexander McCabe, Teacher, Revolutionary & Politician

Alexander McCabe (Irish: Alasdar Mac Cába), teacher, revolutionary, Sinn Féin politician, and founder of the Educational Building Society (EBS), dies in Dublin on May 31, 1972.

McCabe is born in Keash, County Sligo, on June 5, 1886. He is educated at Summerhill College, Sligo. He wins a scholarship to St. Patrick’s College of Education, Drumcondra, Dublin, and later obtains a diploma from University College Dublin (UCD). He is appointed headmaster of Drumnagranchy national school, County Sligo, in 1907. He joins the Irish Republican Brotherhood (IRB) in 1913.

McCabe is elected as a Sinn Féin MP for the South Sligo constituency at the 1918 Irish general election. In January 1919, Sinn Féin MPs refuse to recognise the Parliament of the United Kingdom and instead assemble at the Mansion House in Dublin as a revolutionary parliament called Dáil Éireann, though McCabe does not attend as he is in prison in Lincoln Gaol.

At the 1921 Irish elections, McCabe is re-elected for Sligo–Mayo East. He supports the Anglo-Irish Treaty and votes in favour of it. He is again re-elected for Sligo–Mayo East at the 1922 Irish general election, this time as pro-Treaty Sinn Féin Teachta Dála (TD). During the Treaty debate, he asserts that the counties of Ulster which comprise “Northern Ireland” can never be incorporated into an Irish Republic while the British Empire is what it is.

At the 1923 Irish general election, McCabe is elected as a Cumann na nGaedheal TD for Leitrim–Sligo. He resigns from Cumann na nGaedheal in 1924 because of dissatisfaction with government attitude to certain army officers and joins the National Party led by Joseph McGrath.

McCabe resigns his Dáil seat on October 30, 1924, along with several other TDs, and the resulting by-election on March 11, 1925, is won by the Cumann na nGaedheal candidate Martin Roddy. He does not stand for public office again and returns to his post as a schoolteacher.

In the 1930s McCabe is involved with the short-lived but widely followed Irish Christian Front (ICF), serving as the organisation’s secretary and announcing its creation to the public on August 22, 1936. He is also a member of the Blueshirts during this period and later the Irish Friends of Germany (later known as the “National Club”) during World War II, a would-be Nazi Collaborator group in the event Germany were to invade Ireland. He chairs their meetings, denies the group is a fifth column and expresses the belief that a German victory will lead to a United Ireland. He is interned in 1940–41 because of his pro-German sympathies, which he claims resulted from the desire to “see the very lifeblood squeezed out of England.”

In 1935, McCabe co-founds the Educational Building Society with Thomas J. O’Connell. He retires from teaching in the 1940s and becomes the full-time managing director of the EBS.

McCabe dies in Dublin on May 31, 1972, leaving his wife, son, and three daughters. There is a bronze bust of him in the headquarters of the Educational Building Society, Westmoreland Street, Dublin.


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The Battle of Farsetmore

The Battle of Farsetmore is fought near Letterkenny in County Donegal, on May 8, 1567, between the O’Neill and O’Donnell Túath. Shane O’Neill, chief of the O’Neills of Tír Eoghain, is defeated by Aodh mac Maghnusa Ó Domhnaill (Hugh O’Donnell) and the O’Donnells free themselves from O’Neill aspirations of ruling Ulster as its King.

Shane O’Neill had, in the previous 20 years, eliminated his rivals within the O’Neills and asserted his authority over neighbouring clans (or “septs“) the MacDonnells of Antrim in battle and O’Donnells by kidnapping the O’Donnell leader Calvagh, in Donegal. In 1566, the English Lord Deputy of Ireland, Henry Sidney, gives support to the O’Donnells by ransoming the long tortured Calvagh O’Donnell, against O’Neill who is regarded as a destabilising and anti-English power in the north of Ireland. O’Neill forces out these English troops, but the new O’Donnell chieftain, Hugh O’Donnell, who takes over after the long tortured Calvagh dies, takes the opportunity to assert his independence and raids O’Neill’s lands at Strabane. In response, O’Neill musters his armed forces and marches into O’Donnell territory.

O’Neill crosses into Tir Connell (O’Donnell territory) the traditional way by crossing the River Swilly at an Fearsaid mhór (known as Porterfields today), about 3 km (2 miles) east of the modern town of Letterkenny. O’Donnell has advance warning of this impending incursion so has prepared for the forthcoming attack by dispatching messengers to all his people. Both sides are not equal in size. O’Neills army is estimated at 2,000 men and are composed of cavalry (Nobility), Gallowglass, kearn and a small body of English soldiers who have deserted to him to provide modern weapon skills to his host. O’Donnell’s initial force is only about 40-foot and 80 horse (his personal guard).

O’Donnell’s horsemen harass O’Neill’s men immediately after his fording of the river, leaving O’Donnell a short breathing space to locate his small force in a more defensible position, at Magherennan (near today’s entrance to the Letterkenny Rugby club). When their lord is in position the O’Donnell cavalry withdraws and there O’Donnell awaits his reinforcements. While his opponent waits, O’Neill sets up his camp in Cluain Aire beside the river to cover the ford. When O’Donnell’s troops finally arrive, they number 400 Gallowglass from all the MacSweeney septs. With this virtual parity in the usually decisive heavy infantry, the O’Donnell host proceeds to advance on O’Neill’s camp. When first perceiving their attack, Shane says, “It is very wonderful and amazing to me that those people should not find it easier to make full concessions to us, and submit to our awards, than thus come forward to us to be immediately slaughtered and destroyed.”

This statement, made just as the armies meet, is possibly a late attempt to put heart into his own surprised army. Significantly, the main O’Donnell war host has employed rising ground to successfully cover their advance until it is far too late for O’Neill to deploy his own Gallowglass spars into proper line of battle to hold the enemy while the O’Neill horse mount up. The O’Neill army are caught utterly unprepared, in much the same way as O’Neill himself had taken a MacDonnell host by surprise at Glentaisie in 1565. Despite the element of surprise and O’Neill’s lack of manoeuvre room, the resistance of the surprised O’Neill Gallowglass in this encounter battle is at first successful for the Four Masters state that the action lasted “for a long time.” Eventually, with their loose protective screen of Gallowglass cut down, a panicked rout of Shane’s force ensues. The O’Donnell pressure of attack continues so fiercely that the broken O’Neill host is forced back on the ford and attempts to recross the Swilly. As the tide is now coming in, many of them drown in the speeding rush of waters. O’Neill’s losses are estimated by their enemies at 1,400 men killed and no prisoners are mentioned, although the English sources note a more credible total of 680 dead. With many of his most senior commanders and advisors killed amid the chaos of the first onslaught, O’Neill himself escapes the final slaughter with the timely aid of a party of the Gallaghers. They guide him to Ath an Tairsi (Ford of protection), near Crieve Smith in Oldtown today, where they escort him to his own territory and relative safety.

Many of the Donnelleys, Shane’s foster family and the source of his strongest support, defend him to the last and are decimated at Farsetmore. Abandoned by his tanisté and all of his Urríthe, literally under-kings, and with the destruction of his army, the “most powerful force Gaelic Ireland had yet witnessed,” Shane begins looking for a mercenary force to sustain him until he can make good his losses. With all other options closed, he turns to a warband hired to fight against him the previous winter by William Piers from among the MacDonald’s of Dunnyveg. He arrives at their camp at Cushendun with a small retinue and during their negotiations an altercation occurs, in which Shane is killed. Despite being engineered by Piers, this assassination has gone down in history as retribution for Shane’s military action against the MacDonalds in 1565. Shane is buried in a place called CrossSkern Church at Ballyterrim townland in the hills above Cushendun. Later his remains are exhumed with his head then being sent to Dublin.

(Pictured: An artist’s impression of an O’Donnell gallowglass dispatching an O’Neill kern in the waters of the Swilly, with Glebe Hill in the background, May 8, 1567)


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Death of James Orr, Weaver, Radical & Poet

James Orr, weaver, radical, and poet, dies on April 24, 1816.

Orr is the son of James Orr, who farms a few acres and is a linen weaver. His mother’s name is unknown. They live in the small village of Ballycarry, in the parish of Broadisland, County Antrim. He is an only child, born when his parents are middle-aged. They are unwilling to risk sending him to school, so they carefully educate him at home, his father having been very well educated. A near-contemporary source George Pepper (1829), claims that the youngster is something of a prodigy, able to read Spectator essays at the age of six. Later in life, partly thanks to membership of a local reading society, he is remarkably well read. Handloom weavers are reputedly one of the most literate and politically radical groups in the period, and he certainly fits the stereotype. Pepper also claims that William Orr is James Orr’s uncle, and that the younger man lives for three years with William Orr and his family, where his literary talents are nurtured and where he develops an interest in radical politics. Other sources do not support this account, but if there is a relationship it might explain an almost morbid interest in assizes, executions, and gallows, evident in several poems. This also might have been prompted by witnessing William Orr’s trial and execution.

Pepper “heard from good authority” that Orr in 1797 is secretary to the Antrim Association, of which William Orr is president; presumably this means the Society of United Irishmen. He sings a patriotic song called “The Irishman,” one of his most celebrated compositions, at a meeting of that body. The earliest publications traced are poems published pseudonymously (1796–97) in the Northern Star newspaper. This paper, edited by Samuel Neilson, is sympathetic to United Irish views, and it is clear that Orr, like many of his neighbours, is actively involved in the 1798 rebellion. Several poems dealing with the events of June 1798, provide a rare participant’s perspective. He takes part in the skirmish at Donegore, and flees after the defeat at the Battle of Antrim. Local sources record his successful efforts to prevent cruelty and looting by his colleagues. He goes into hiding in an Irish-speaking area, perhaps in the Glens of Antrim or in the Sperrin Mountains. After a short time, he escapes to the United States, but unlike many of his former comrades he finds himself unable to settle there, and very soon returns home to Ballycarry, and thenceforth makes his living as a weaver. In 1800, he seeks to join the militia set up to counter a feared Napoleonic invasion, but the local gentry in command rejects his application because of his United Irish associations.

Orr’s first verses are composed at meetings of a local singing school, where rival versifiers produce impromptu verses for the company to sing to the psalm tunes being practised, and he later writes songs for masonic meetings. He publishes poems in the Belfast newspapers. A few carefully written essays on morality and education, signed “Censor, Ballycarry,” are apparently also his work. A collection of poems is published in 1804, with almost 400 subscribers, and another selection is published in 1817 after his death by his friend Archibald McDowell. Orr had requested that the proceeds should go to help the poor of Ballycarry. His poems are an excellent source of information about the life and concerns of a fairly humble stratum of late eighteenth-century Ulster society.

Many of Orr’s best poems deal with subjects of interest to his community – weaving, social life, and farming – and are written in the Scots language still widely spoken in the area. He expertly uses Scots stanza forms, and joyously participates in the almost competitive composition of verse typical of the Scots tradition. Several of his poems rework themes found in Robert Burns or other earlier writers. His An Irish Cottier’s Death and Burial is derived from a Burns poem, The Cottier’s Saturday Night, but later critics acknowledge that the Orr poem is much more successful. He and his friend Samuel Thomson are pioneers in the use of written Scots in Ulster and are regarded as the two most skillful Scots poets in Ulster. Both are celebrated in their day, and their work in Scots has been rediscovered in the twentieth-century revival of interest in the traditional literature and history of the north of Ireland.

Orr’s verse in standard English is equally competent, even more ambitious and almost as interesting. The best of his work, particularly in Scots, is characterised by pleasing cadences and assured control of tone and technique. His novel and generally impressive experiments with soliloquies, verse epistles, and versified direct speech, in English and Scots, parallel his interest in extending the registers in which he could use the vernacular Scots language. He seems not to have known of William Wordsworth‘s poetry, but, apparently independently and arguably more successfully, produces verse written in “the language really used by men” (Wordsworth, preface to Lyrical Ballads (1798)). As well as fascinating foreshadowings of romanticism, his work more often reveals the influence of the enlightenment and of New Light presbyterianism. He is a member of the congregation of the Rev. John Bankhead, whose theological views are decidedly liberal, tending even towards unitarianism. His poems provide a great deal of evidence on his reading, interests, radical aspirations and convictions; and in them and in the prose essays, the reader encounters a humane and generous personality. Like many other United Irishmen, he is an enthusiastic freemason, and believes that freemasonry and education will help to usher in a peaceful millennium. His poetry reveals humanitarian concerns, not yet common in the period. He opposess slavery and cruelty to animals and children and expresses support for a contemporary popular rising in Haiti. In 1812, he signs a petition in favour of Catholic emancipation.

Orr never marries. His friend McDowell believes that the resulting lack of domestic comforts drives the poet to socialise in taverns, and it is said that local fame and popularity encourages his excessive drinking. He suffers from ill health in later life. A neglected cold in 1815 leads to tuberculosis. He dies on April 24, 1816, and is buried in the old Templecorran graveyard at Ballycarry. Some years later, freemasons erect an impressive monument over the grave.

Orr’s poems are republished by a group of local enthusiasts in 1935. Another selection appears in 1992. A plaque put up by the local district council commemorates “the bard of Ballycarry,” probably the most significant eighteenth-century English-language poet in Ulster.

(From: “Orr, James” by Linde Lunney, Dictionary of Irish Biography, http://www.dib.ie, October 2009)


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The Roman Catholic Relief Act 1829 Receives Royal Assent

The Roman Catholic Relief Act 1829, also known as the Catholic Emancipation Act 1829, receives royal assent on April 13, 1829. The act removes the sacramental tests that bar Roman Catholics in the United Kingdom from Parliament and from higher offices of the judiciary and state. It is the culmination of a fifty-year process of Catholic emancipation which had offered Catholics successive measures of “relief” from the civil and political disabilities imposed by Penal Laws in both Great Britain and in Ireland in the seventeenth and early eighteenth centuries.

Convinced that the measure is essential to maintain order in Catholic-majority Ireland, Arthur Wellesley, 1st Duke of Wellington, helps overcome the opposition of King George IV and of the House of Lords by threatening to step aside as Prime Minister and retire his Tory government in favour of a new, likely-reform-minded Whig ministry.

In Ireland, the Protestant Ascendancy has the assurance of the simultaneous passage of the Parliamentary Elections (Ireland) Act 1829. Its substitution of the British ten-pound for the Irish forty-shilling freehold qualification disenfranchises over 80% of Ireland’s electorate. This includes a majority of the tenant farmers who had helped force the issue of emancipation in 1828 by electing to parliament the leader of the Catholic Association, Daniel O’Connell.

O’Connell had rejected a suggestion from “friends of emancipation,” and from the English Roman Catholic bishop, John Milner, that the fear of Catholic advancement might be allayed if the Crown were accorded the same right exercised by continental monarchs: a veto on the confirmation of Catholic bishops. O’Connell insists that Irish Catholics would rather “remain forever without emancipation” than allow the government “to interfere” with the appointment of their senior clergy. Instead, he relies on their confidence in the independence of the priesthood from Ascendancy landowners and magistrates to build his Catholic Association into a mass political movement. On the basis of a “Catholic rent” of a penny a month (typically paid through the local priest), the Association mobilises not only the Catholic middle class, but also poorer tenant farmers and tradesmen. Their investment enables O’Connell to mount “monster” rallies that stay the hands of authorities and embolden larger enfranchised tenants to vote for pro-emancipation candidates in defiance of their landlords.

O’Connell’s campaign reaches its climax when he himself stands for parliament. In July 1828, he defeats a nominee for a position in the British cabinet, William Vesey-FitzGerald, in a County Clare by-election, 2057 votes to 982. This makes a direct issue of the parliamentary Oath of Supremacy by which, as a Catholic, he will be denied his seat in the Commons.

As Lord Lieutenant of Ireland, Wellington’s brother, Richard Wellesley, had attempted to placate Catholic opinion, notably by dismissal of the long-serving Attorney-General for Ireland, William Saurin, whose rigid Ascendancy views and policy made him bitterly unpopular, and by applying a policy of prohibitions and coercion against not only the Catholic Ribbonmen but also the Protestant Orangemen. But now both Wellington and his Home Secretary, Robert Peel, are convinced that unless concessions are made, a confrontation is inevitable. Peel concludes, “though emancipation was a great danger, civil strife was a greater danger.” Fearing insurrection in Ireland, he drafts the Relief Bill and guides it through the House of Commons. To overcome the vehement opposition of both the King and of the House of Lords, Wellington threatens to resign, potentially opening the way for a new Whig majority with designs not only for Catholic emancipation but also for parliamentary reform. The King initially accepts Wellington’s resignation and the King’s brother, Ernest Augustus, Duke of Cumberland, attempts to put together a government united against Catholic emancipation. Though such a government would have considerable support in the House of Lords, it would have little support in the Commons and Ernest abandons his attempt. The King recalls Wellington. The bill passes the Lords and becomes law.

The key, defining, provision of the Acts is its repeal of “certain oaths and certain declarations, commonly called the declarations against transubstantiation and the invocation of saints and the sacrifice of the mass, as practised in the Church of Rome,” which had been required “as qualifications for sitting and voting in parliament and for the enjoyment of certain offices, franchises, and civil rights.” For the Oath of Supremacy, the act substitutes a pledge to bear “true allegiance” to the King, to recognise the Hanoverian succession, to reject any claim to “temporal or civil jurisdiction” within the United Kingdom by “the Pope of Rome” or “any other foreign prince … or potentate,” and to “abjure any intention to subvert the present [Anglican] church establishment.”

This last abjuration in the new Oath of Allegiance is underscored by a provision forbidding the assumption by the Roman Church of episcopal titles, derived from “any city, town or place,” already used by the United Church of England and Ireland. (With other sectarian impositions of the Act, such as restrictions on admittance to Catholic religious orders and on Catholic-church processions, this is repealed with the Roman Catholic Relief Act 1926.)

The one major security required to pass the Act is the Parliamentary Elections (Ireland) Act 1829. Receiving its royal assent on the same day as the relief bill, the act disenfranchises Ireland’s forty-shilling freeholders, by raising the property threshold for the county vote to the British ten-pound standard. As a result, “emancipation” is accompanied by a more than five-fold decrease in the Irish electorate, from 216,000 voters to just 37,000. That the majority of the tenant farmers who had voted for O’Connell in the Clare by-election are disenfranchised as a result of his apparent victory at Westminster is not made immediately apparent, as O’Connell is permitted in July 1829 to stand unopposed for the Clare seat that his refusal to take the Oath of Supremacy had denied him the year before.

In 1985, J. C. D. Clark depicts England before 1828 as a nation in which the vast majority of the people still believed in the divine right of kings, and the legitimacy of a hereditary nobility, and in the rights and privileges of the Anglican Church. In Clark’s interpretation, the system remained virtually intact until it suddenly collapsed in 1828, because Catholic emancipation undermined its central symbolic prop, the Anglican supremacy. He argues that the consequences were enormous: “The shattering of a whole social order. … What was lost at that point … was not merely a constitutional arrangement, but the intellectual ascendancy of a worldview, the cultural hegemony of the old elite.”

Clark’s interpretation has been widely debated in the scholarly literature, and almost every historian who has examined the issue has highlighted the substantial amount of continuity before and after the period of 1828 through 1832.

Eric J. Evans in 1996 emphasises that the political importance of emancipation was that it split the anti-reformers beyond repair and diminished their ability to block future reform laws, especially the great Reform Act of 1832. Paradoxically, Wellington’s success in forcing through emancipation led many Ultra-Tories to demand reform of Parliament after seeing that the votes of the rotten boroughs had given the government its majority. Thus, it was an ultra-Tory, George Spencer-Churchill, Marquess of Blandford, who in February 1830 introduced the first major reform bill, calling for the transfer of rotten borough seats to the counties and large towns, the disfranchisement of non-resident voters, the preventing of Crown officeholders from sitting in Parliament, the payment of a salary to MPs, and the general franchise for men who owned property. The ultras believed that a widely based electorate could be relied upon to rally around anti-Catholicism.

In Ireland, emancipation is generally regarded as having come too late to influence the Catholic-majority view of the union. After a delay of thirty years, an opportunity to integrate Catholics through their re-emerging propertied and professional classes as a minority within the United Kingdom may have passed. In 1830, O’Connell invites Protestants to join in a campaign to repeal the Act of Union and restore the Kingdom of Ireland under the Constitution of 1782. At the same, the terms under which he is able to secure the final measure of relief may have weakened his repeal campaign.

George Ensor, a leading Protestant member of the Catholic Association in Ulster, protests that while “relief” bought at the price of “casting” forty-shilling freeholders, both Catholic and Protestant, “into the abyss,” might allow a few Catholic barristers to attain a higher grade in their profession, and a few Catholic gentlemen to be returned to Parliament, the “indifference” demonstrated to parliamentary reform will prove “disastrous” for the country.

Seeking, perhaps, to rationalise the sacrifice of his freeholders, O’Connell writes privately in March 1829 that the new ten-pound franchise might actually “give more power to Catholics by concentrating it in more reliable and less democratically dangerous hands.” The Young Irelander John Mitchel believes that the intent is to detach propertied Catholics from the increasingly agitated rural masses.

In a pattern that had been intensifying from the 1820s as landlords clear land to meet the growing livestock demand from England, tenants have been banding together to oppose evictions and to attack tithe and process servers.

One civil disability not removed by 1829 Act are the sacramental tests required for professorships, fellowships, studentships and other lay offices at universities. These are abolished for the English universities – Oxford, Cambridge and Durham – by the Universities Tests Act 1871, and for Trinity College Dublin by the “Fawcett’s Act” 1873.

Section 18 of the 1829 act, “No Roman Catholic to advise the Crown in the appointment to offices in the established church,” remains in force in England, Wales and Scotland, but is repealed with respect to Northern Ireland by the Statute Law Revision (Northern Ireland) Act 1980. The entire act is repealed in the Republic of Ireland by the Statute Law Revision Act 1983.